Beloved Mother,
There are few things about "Brethren" more generally distasteful to those from whom they withdrew (especially the clerical portion of them) than the repudiation of an "ordained" ministry. If "Brethren" be guilty in this of despising a divine appointment, it were indeed a most serious crime; but, if, as they (and I) most fully believe, an "ordained" ministry is in the present day "the baseless fabric of a vision," without an atom of divine support, then the guilt is on the part of those who set up and sustain such inventions in the name of the Lord.
The systems may be divided under two heads—successional, which claim that in the ministry itself is invested the power of ordaining its successors; and congregational, which hold that in the church or congregation resides the power of appointing, ordaining, or formally recognizing ministers.
These systems are mutually destructive, and the advocates of either side are admirably successful in demonstrating the groundlessness of the opposing theory, and equally unsuccessful in the attempt to establish their own.
The only two passages I know of in all the New Testament that so much as seem to speak of succession are Acts 20:29, 3029For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. (Acts 20:29‑30) and 2 Tim. 2:22And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. (2 Timothy 2:2), the former of which intimates that "grievous wolves" would come in to draw away disciples after them; while in the latter, the thing to be transmitted is not authority or office, but truth—a widely different matter. The pretension on which Episcopalians so much rely (that Timothy and Titus are examples of ordaining bishops) is utterly worthless, as Presbyterians show very clearly in their controversies.
Three passages, which might be supposed to lend color to congregational appointments (Acts 1:15-26; 6:1-4; 13:1-315And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,) 16Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. 17For he was numbered with us, and had obtained part of this ministry. 18Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. 19And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. 20For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take. 21Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, 22Beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection. 23And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. 24And they prayed, and said, Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, 25That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. 26And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. (Acts 1:15‑26)
1And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. (Acts 6:1‑4)
1Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. 2As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. 3And when they had fasted and prayed, and laid their hands on them, they sent them away. (Acts 13:1‑3)), are just as wide of the mark on the other side. The first is an entirely exceptional case. It occurred before the Holy Ghost descended, by whom the Church was formed; it was, moreover, a direct appointment of the Lord, to whom the choice was directly referred. In the second case, the appointment made was neither for rule nor for any ministry of the Word, but "to serve tables;" and, although the selection of the individuals was left to those whose alms were to be distributed, the appointment was expressly retained in the hands of the apostles, and as there are no apostles now, the example is useless to us. In the third case, it was the Holy Ghost Himself who directly commanded the action, and selected the persons. These were, moreover, persons already recognized as prophets or teachers (compare Acts 13:11Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. (Acts 13:1) with Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11)), which shows that ordination to ministry was not the thing in question; and distinctly denies that the apostleship was given him through any human agency (Gal. 1:11Paul, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) (Galatians 1:1)).
Now it is not denied that in the apostolic Church there were "elders" (called also "presbyters," "bishops," or "overseers") and "deacons." The fact stands patent on the pages of Scripture; yet it cannot be shown from Scripture that "ordained" officers of either character were found in every church, or deemed indispensable to all. the reverse can, I think, be made evident. What has been too readily taken for granted is, that because such "ordained" officers were then, they must also be now. The fact is, the must be is no must be at all, but the reverse. There is not a word in the New Testament that so much as hints at the perpetuation of an order of "ordained" ministers. It is simply taken for granted. There is not a shadow of Scripture for it.
When men's minds are possessed of the notion, that because there was an "ordained" eldership at the first, it must of course be God's purpose to perpetuate it, they set about piecing together what scraps of Scripture seem to them to indicate the form it should have, and as such meager and misapplied materials afford scope for different theories, discord and confusion is the natural result.
It does not seem ever to occur to them to ask whether God did really intend to do just what He did; and that His silence is as much an expression of His mind as if He had spoken. Can we doubt that He who so carefully provided for the perpetuation of the line of priests and Levites of old, and has as carefully omitted any perpetuation of office in the new dispensation, had not as definite a purpose in the omission in the one case as in prescribing in the other? Is it not wiser and more reverent to accept His way as it stands, conform to it, and endeavor to discern His reason and object? May it not be that what His wisdom deemed advisable in the nascent condition of the Church, the same wisdom may have deemed undesirable for its subsequent stages? I think we can discern His wisdom in this.
If it be indeed true that before the Scripture canon was complete, before the apostles were removed from the scene, the Church had already failed in the testimony committed to her, and had morally broken down in God's sight, one can readily understand why He should not have provided for official succession. To have perpetuated official authority under such circumstances would have been to impress His own sanction on the ruin. We know from experience the power which priestcraft has exercised, and the bondage in which it has been able to hold the souls of men, even with the bubble pretensions it has set up. What would it have been if the would-be priest of modern days could have pointed to such a title as that of the house of Aaron? The Reformation would have been an impossibility, or a crime. My soul bows to-day in adoration of the wisdom which has left things as they are, and learns afresh the all-important lesson that, whenever anything in the ways or works of God seems defective, the fault is in the eye that scans; and careful search will reveal God's wisdom and order in this, as in all His acts.
Though the apostles did appoint elders and deacons in the early Church, there is nothing in Scripture to connect—much less to limit—the ministry of the Word to official appointment. Elders were appointed to rule, oversee, or shepherd the flock of God (1 Tim. 5:1717Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. (1 Timothy 5:17); Acts 20:2828Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. (Acts 20:28)), deacons to "serve tables" in the distribution of alms (Acts 6:1-111And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. 8And Stephen, full of faith and power, did great wonders and miracles among the people. 9Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. 10And they were not able to resist the wisdom and the spirit by which he spake. 11Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. (Acts 6:1‑11)). Of the men selected for these purposes, some possessed gifts of the Spirit for the ministry of the Word, and, having these, exercised them, as a matter of course, in conjunction with, but not in virtue of, their office.
The qualifications for rule were also divinely given, as we see from 1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28) and Rom. 12:6, 86Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; (Romans 12:6)
8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:8). Where these qualifications were found, they were of themselves not only to fit for, but to confer the rule, even in the absence of apostolic ordination, as we see quite evidently from 1 Thess. 5:1212And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; (1 Thessalonians 5:12): " Know them which labor among you, and are over you in the Lord, and admonish you."
Paul had spent but a few weeks in Thessalonica (Acts 17:1-101Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: 2And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, 3Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. 4And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. 5But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. 6And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; 7Whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. 8And they troubled the people and the rulers of the city, when they heard these things. 9And when they had taken security of Jason, and of the other, they let them go. 10And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. (Acts 17:1‑10)), and an assembly barely formed when his life was in danger, and the brethren hastened him away by night, so that he evidently had not time to select and ordain from among the new converts; hence he urges them, on their own responsibility, to "know " them that had the rule; mark, not to respect or obey, still less to choose or ordain, but to know or discern them: an exhortation that would have been meaningless had they been already pointed out to them by ordination, but perfectly intelligible when they were cast upon their own spiritual discernment to recognize the persons among them on whom the Holy Ghost, by imparting His gifts, had conferred the rule.
It is true that aptness to teach was among the qualifications for eldership (1 Tim. 3:22A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach; (1 Timothy 3:2); Titus 1:99Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers. (Titus 1:9)); but that does not by any means imply the possession of the gift of a teacher, as in Eph. 4:1111And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; (Ephesians 4:11). I have in mind a case that illustrates the difference. In a Church which I know there are (besides the "minister") three elders. I have not a doubt that they are the very men an apostle would have chosen from among the flock for appointing to the office. Of these three, two have a measure of gift for ministry in the Word and doctrine; the other has no gift for ministry in public, yet has admirable aptness for teaching individuals, and for exhorting with sound doctrine, and convincing gainsayers. It is an instance to which Paul's language clearly applies: "Let the elders that rule well" (which might be said of all three) "be counted worthy of double honor, especially they who labor in the Word and doctrine."
Office for rule or distribution of alms is one thing; gift for ministry of the Word quite another: the one pertains to service in the house; the other is for the edification of the body. The apostle himself (or Titus or Timothy as delegates) appointed to office for rule, but ministry of the Word is never once referred in Scripture to any other authority than that of God, of Christ, or the Spirit (1 Cor. 12:2828And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. (1 Corinthians 12:28); Rom. 12:3,6-83For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. (Romans 12:3)
6Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; 7Or ministry, let us wait on our ministering: or he that teacheth, on teaching; 8Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. (Romans 12:6‑8); Eph. 4:16,7-1316From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 4:16)
7But unto every one of us is given grace according to the measure of the gift of Christ. 8Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. 9(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? 10He that descended is the same also that ascended up far above all heavens, that he might fill all things.) 11And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: 13Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: (Ephesians 4:7‑13); 1 Cor. 12:4-114Now there are diversities of gifts, but the same Spirit. 5And there are differences of administrations, but the same Lord. 6And there are diversities of operations, but it is the same God which worketh all in all. 7But the manifestation of the Spirit is given to every man to profit withal. 8For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; 9To another faith by the same Spirit; to another the gifts of healing by the same Spirit; 10To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: 11But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. (1 Corinthians 12:4‑11)). Apostles, whose ministry pertained to the edification of the body, were also elders in the house (1 Peter 5:11The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: (1 Peter 5:1); 2 John 11The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; (2 John 1); 3 John 11The elder unto the wellbeloved Gaius, whom I love in the truth. (3 John 1)).
Timothy, indeed, received some sort of gift (its nature unspecified) in connection with the laying on of the hands of presbytery and an apostle; but it was done "by prophecy," and, therefore, can be no example for us who have no prophecy to direct us.
An ordained ministry, set up in the face of such facts, is not merely pernicious, but sin, and a hindrance to God's own way; with this those who are instructed in the Word can have no fellowship. Nor do we suffer any loss by rejecting "ordination" to the ministry; for as ministry is by gifts from the Lord it is in no wise dependent upon ordination. In the matter of rule, if the qualified men are there, we can thank God for them, and profit by them without any formal ordination. It is more profitable to go on gratefully, humbly, and dependently with what God has graciously given, than to pretend to the possession of what He has withheld.
I cannot leave this point of my subject without pointing to the history of Israel as most instructive for us now. God had put them in Canaan without what men would call a regularly organized government. They were on their good behavior, as we might term it. When they walked aright, God was with them, and all went well. When they strayed, He let enemies in upon them: they were cast on Himself; they humbled themselves and cried unto Him, and He raised up deliverers. This direct dependence on God grew irksome to them. They would have a king, like the nations (1 Sam. 8:55And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. (1 Samuel 8:5)); God gave it them in His anger (Hos. 13:1111I gave thee a king in mine anger, and took him away in my wrath. (Hosea 13:11)); and the final result was the Babylonish captivity.
Just so with the Church. Ministry in the Spirit casts her entirely on God and keeps her ever on her good behavior. Walking in the ways of the world, the adversary gets the advantage, and the Church gets into confusion—which is the best thing that can happen to her. Better it is that any assembly should come to a deadlock, when departing from God and grieving His Spirit, than that a decent exterior should veil a corrupt inner life, and a name to live remain where death is reigning.
That of which a human system vaunts itself as its glory is really its condemnation: it can run on smoothly without God; while that which it points to as the supposed demonstration of the unwisdom of open ministry, in dependence on the Holy Ghost, is really its excellence: it cannot go on without God; if it were of man alone it would break down in a trice. How truly in this, as in all else, "The foolishness of God is wiser than men; and the weakness of God is stronger than men!" (1 Cor. 1:2525Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. (1 Corinthians 1:25)).
One more thought. It was a question that I had to meet (and which, I believe, holds back many from what they would otherwise recognize as the right path): Are there not many earnest, godly souls to be found in the "systems"? And does not God meet and bless them there? Would He do so if they were all walking in error? That question is met, for me, fully and conclusively in another passage of Jewish history. Turn to chap. 12 of Deuteronomy and read it. Observe three things in it: unity of worship distinctly prescribed (Deut. 12:5-115But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: 6And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks: 7And there ye shall eat before the Lord your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the Lord thy God hath blessed thee. 8Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. 9For ye are not as yet come to the rest and to the inheritance, which the Lord your God giveth you. 10But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety; 11Then there shall be a place which the Lord your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the Lord: (Deuteronomy 12:5‑11)); strict prohibition as to setting up high places for the worship of the Lord their God (Deut. 12:44Ye shall not do so unto the Lord your God. (Deuteronomy 12:4)), and a warning against doing in these things "what was right in their own eyes" (Deut. 12:8, 328Ye shall not do after all the things that we do here this day, every man whatsoever is right in his own eyes. (Deuteronomy 12:8)
32What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. (Deuteronomy 12:32)). But see what was their subsequent history, from the Judges to the Captivity, and remark how completely they seem—even the best men among them—to have forgotten the very existence of such a chapter in the Word. The evil begins early and runs along the whole line. Mixed up with it like the rest, were Solomon, Jehoshaphat, Jehoash, Jotham, Jehoiada, repentant Manasseh; the reformers of their time reformed not that abuse; it seemed right in their eyes to approve or let it alone. Expediency, no doubt, pleaded hard for the time-honored practice, though in disobedience to God's word.
Just such arguments might have been advanced in its favor as are urged in favor of human systems now; for, bear in mind, it is not idol worship, but the worship of God in "high places," I speak of. God met these good men, honored and blessed them, as He does thousands in the systems now, and the argument is just as good in the one case as in the other, and the explanation is the same in both. These pious men had so grown up and been educated in the evil, that the question of its propriety had never been raised in their consciences; and so God blessed and owned their faithfulness up to the light they had, in exact accordance with the principle of 2 Cor. 8:1212For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. (2 Corinthians 8:12). Did He therefore approve, sanction or even wink at the direct violation of His own word? He has answered this Himself with unmistakable clearness: "Nevertheless the high places were not taken away." Again and again this qualifies the approval expressed of the otherwise faithful acts of His servants, and shows that He never lost sight of the sin, however they might have grown up in unconsciousness of it (1 Kings 3:22Only the people sacrificed in high places, because there was no house built unto the name of the Lord, until those days. (1 Kings 3:2); 2 Chron. 20:3333Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers. (2 Chronicles 20:33), etc.).
Had you and I lived in those days, what would have been our duty? Go on worshiping in the high places, because good and pious men did? Or walk with God on His own prescribed ground of Deut. 12? Which would have been most honoring to Him, and most loyal in us? Because God deals with us in grace, "Shall we continue in sin that grace may abound? God forbid."